T HE “G REAT S PEECH ” FROM P LATO ’ S

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T HE “G REAT S PEECH ” FROM P LATO ’ S

P HAEDRUS

T

RANSLATED BY

H. N. F

OWLER

, R

EVISED BY

G. S

ALMIERI

LOVE AND THE VALUE OF MADNESS

SOCRATES:Beautiful boy, you must understand that the former speech was by Phaedrus, Pythocles’ son, from Myrrhinus; but the one I’m about to deliver is by Stesichorus, Euphemus’ son, from Himera.1 The speech should go like this:

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“The doctrine is not true which says that, when a lover is at hand, the non-lover should be preferred, because the lover is insane, and the other sane.2 For if it were a simple fact that insanity is bad, the doctrine would be true; but in reality the greatest of blessings come to us through madness, when it is sent as a gift of the gods. For the prophetess at Delphi and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many

persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time.

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“And it is worthwhile to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful; otherwise they would not have connected the very word mania with the noblest of arts, that which foretells the future, by calling it the manic art. No, they gave this name thinking that mania, when it comes by gift of the gods, is a noble thing, but nowadays people call prophecy the

‘mantic art’, tastelessly inserting a ‘T’ in the word. So also, when they gave a name to the investigation of the future which rational persons conduct through observation of birds and by other signs, since they furnish mind (nous) and information (historia) to human thought (oiesis) from the intellect (dianoia) they called it the oionoistic (oionoistike) art, which modern folk now call oionistic making it more high-sounding by introducing the long ‘O’. The ancients, then testify that in proportion as prophecy (mantike) is superior to augury, both in name and in fact, in the same proportion madness, which comes from god,

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1 The name Euphemus means “good speaker” and the name of his town (“Himera”) is formed from the word for desire.

2 This is the doctrine that Socrates just argued for in the speech that he attributed to Phaedrus.

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2 is superior to sanity, which is of human origin.

“Moreover, when diseases and the greatest troubles have been visited upon certain families through some ancient guilt, madness has entered in and by oracular power has found a way of release for those in need, taking refuge in prayers and the service of the gods, and so, by purifications and sacred rites, he who has this madness is made safe for the present and the after time, and for him who is rightly possessed of madness a release from present ills is found. And a third kind of possession and madness comes from the Muses. This takes hold upon a gentle and pure soul, arouses it and inspires it to songs and other poetry, and thus by adorning countless deeds of the ancients educates later

generations. But he who without the divine madness comes to the doors of the Muses, confident that he will be a good poet by art, meets with no success, and the poetry of the sane man vanishes into nothingness before that of the inspired madmen.

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“All these noble results of inspired madness I can mention, and many more. Therefore let us not be afraid on that point, and let no one disturb and frighten us by saying that the reasonable friend should be preferred to him who is in a frenzy. Let him show in addition that love is not sent from heaven for the advantage of lover and beloved alike, and we will grant him the prize of victory. We, on our part, must prove that such madness is given by the gods for our greatest happiness; and our proof will not be believed by the merely clever, but will be accepted by the truly wise.

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THE IMMORTALITY OF THE SOUL

“First, then, we must learn the truth about the soul, divine and human, by observing how it acts and is acted upon. And the beginning of our proof is as follows: All soul is immortal. For that which is ever moving is immortal but that which moves something else or is moved by something else, when it ceases to move, ceases to live. Only that which moves itself, since it does not leave itself, never ceases to move, and this is also the source and beginning of motion for all other things which have motion. But the beginning is ungenerated. For everything that is generated must be generated from a beginning, but the beginning is not generated from anything; for if the beginning were generated from anything, it would not be generated from a beginning. And since it is ungenerated, it must be also indestructible; for if the beginning were destroyed, it could never be generated from anything nor anything else from it, since all things must be generated from a

beginning. Thus that which moves itself must be the beginning of motion. And this can be neither destroyed nor generated, otherwise all the heavens and all generation must fall in ruin and stop and never again have any source of motion or origin. But since that which is moved by itself has been seen to be immortal, one who says that this self-motion is the essence and the very idea of the soul, will not be disgraced. For every body that derives motion from without is soulless, but that which has its motion within itself has a soul, since that is the nature of the soul; but if this is true,— that that which moves itself is nothing else than the soul,—then the soul would necessarily be ungenerated and immortal.

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THE STRUCTURE OF THE SOUL

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“Concerning the immortality of the soul this is enough; but about its form we must speak in the following manner. To say what it really is would be a matter for utterly superhuman and long discourse, but it is within human power to briefly give a likeness of it; let us therefore speak in that way. We will liken the soul to the composite nature of a pair of winged horses and a charioteer. Now the horses and charioteers of the gods are all good and of good descent, but those of other races are mixed. First off, the charioteer of the human soul drives a pair, and, secondly, one of the horses is noble and of noble breed, but the other quite the opposite in breed and character. Therefore, in our case, the driving is necessarily difficult and troublesome.

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“Now we must try to tell why a living being is called mortal or immortal. Soul, considered collectively, has the care of all that which is soulless, and it traverses the whole heaven, appearing sometimes in one form and sometimes in another; now when it is perfect and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal. (It is not immortal by any reasonable supposition, but we, though we have never seen or rightly conceived a god, imagine an immortal being which has both a soul and a body which are united for all time.)

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THE FALL OF THE SOUL TO EARTH

“Let that, however, and our words concerning it, be as is pleasing to God; we will now consider the reason why the soul loses its wings. It is something like this. The natural function of the wing is to soar upwards and carry that which is heavy up to the place where dwells the race of the gods. More than any other thing that pertains to the body it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and bad, they are wasted away and destroyed.

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“Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. Of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, they proceed steeply upward to the top of the vault of heaven, where the chariots of the gods, whose well matched horses obey the reign, advance easily, but the others with difficulty (for the bad natured horse weighs the chariot down, making it heavy and pulling the charioteer whose horse is not well trained toward the earth. There the utmost toil and struggle await the soul. For those that are called immortal, when they reach the top, pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven.

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“But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially

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as truth is my theme. What occupies this place is the colorless, shapeless, and intangible truly existing substance, with which all true knowledge is concerned, and this is visible only to the mind, the pilot of the soul. Now the divine intelligence, since it is nurtured on mind and pure knowledge, and the intelligence of every soul which is capable of

receiving that which befits it, rejoices in seeing reality for a space of time and by gazing upon truth is nourished and made happy until the revolution brings it again to the same place. In the revolution it beholds justice itself, temperance itself, and knowledge itself, not such knowledge as has a beginning and varies as it is associated with one or another of the things we call substances, but that which really is what it is; and in the same way it beholds and feeds upon the other things that are what they are, after which, passing down again within the heaven, it goes home, and there the charioteer puts up the horses at the manger and feeds them with ambrosia and then gives them nectar to drink.

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“Such is the life of the gods; but of the other souls, that which best follows after God and is most like him, raises the head of the charioteer up into the outer region and is carried round in the revolution, troubled by the horses and hardly beholding the

substances; and another sometimes rises and sometimes sinks, and, because its horses are unruly, it sees some things and fails to see others. The other souls follow after, all

yearning for the upper region but unable to reach it, and are carried round beneath,

trampling upon and colliding with one another, each striving to pass its neighbor. So there is the greatest confusion and sweat of rivalry, wherein many are lamed, and many wings are broken through the incompetence of the drivers; and after much toil they all go away without gaining a view of reality, and when they have gone away they feed upon opinion.

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“But the reason of the great eagerness to see where the plain of truth is, lies in the fact that the fitting pasturage for the best part of the soul is in the meadow there, and the wing on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and bad and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul shall never pass into any beast at its first birth, but the soul that has seen the most shall enter into the birth of a man who is to be a philosopher or a lover of beauty, or one of a musical or loving nature, and the second soul into that of a lawful king or a warlike ruler, and the third into that of a politician or a man of business or a financier, the fourth into that of a hardworking gymnast or one who will be concerned with the cure of the body, and the fifth will lead the life of a prophet or someone who conducts mystic rites; to the sixth, a poet or some other imitative artist will be united, to the seventh, a craftsman or a husbandman, to the eighth, a sophist or a demagogue, to the ninth, a tyrant.

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“Now in all these states, whoever lives justly obtains a better lot, and whoever lives unjustly, a worse. For each soul returns to the place whence it came in ten thousand years;

for it does not regain its wings before that time has elapsed, except the soul of him who has been a guileless philosopher or a philosophical lover; these, when for three successive periods of a thousand years they have chosen such a life, after the third period of a

thousand years become winged in the three thousandth year and go their way; but the rest, when they have finished their first life, receive judgment, and after the judgment some go to the places of correction under the earth and pay their penalty, while the others, made

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light and raised up into a heavenly place by justice, live in a manner worthy of the life they led in human form. But in the thousandth year both come to draw lots and choose their second life, each choosing whatever it wishes. Then a human soul may pass into the life of a beast, and a soul which was once human, may pass again from a beast into a man.

For the soul which has never seen the truth can never pass into human form. For a human being must comprehend reasoning in accordance with form, proceeding from many perceptions into one, which is gathered by reason; and this is a recollection of those things which our soul once beheld, when it journeyed with God and, lifting its vision above the things which we now say exist, rose up into what really exists.

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“And therefore it is just that the mind of the philosopher only has wings, for he is always, so far as he is able, in communion through memory with those things the communion with which causes God to be divine. Now a man who employs such memories rightly is always being initiated into perfect mysteries and he alone becomes truly perfect; but since he separates himself from human interests and turns his attention toward the divine, he is rebuked by the vulgar, who consider him mad and do not know that he is inspired.

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THE EFFECT OF BEAUTY ON THE EMBODIED SOUL

“My whole discussion so far has been about the fourth kind of madness, which causes someone to be regarded as mad, when he sees the beauty on earth and, remembering the true beauty, feels his wings growing and longs to stretch them for an upward flight, but cannot do so, and, like a bird, gazes upward and neglects the things below. My discussion has shown that this is, of all inspirations, the best and of the highest origin to him who has it or who shares in it, and that he who loves the beautiful, partaking in this madness, is called a lover. For, as has been said, every man’s soul has by the law of nature beheld the substances, otherwise it would not have entered into a human being, but it is not easy for all souls to gain from earthly things a recollection of those substances, either for those which had but a brief view of them at that earlier time, or for those which, after falling to earth, were so unfortunate as to be turned toward unrighteousness through some bad communications and to have forgotten the holy sights they once saw. Few then are left which retain an adequate recollection of them; but, when these people see any likeness of the things of that other world here, they are stricken with amazement and can no longer control themselves; but they do not understand their condition, because they do not clearly perceive.

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“Now in the earthly copies of justice and temperance and the other ideas which are precious to souls there is no light. Only a few, when approaching the images through the darkening organs of the senses, behold in them the nature of that which they imitate, and these few do this with difficulty. But at that former time they saw beauty shining in brightness, when, with a blessed company—we following in the train of Zeus, and others in that of some other god—they saw the blessed sight and vision and were initiated into that which is rightly called the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the bad things that awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed

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in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell.

“So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty, as I said before, shone in brilliance among those visions; and since we came to earth we have found it shining most clearly through the clearest of our senses; for sight is the sharpest of the physical senses, though wisdom is not seen by it, for wisdom would arouse terrible love, if such a clear image of it were granted as would come through sight, and the same is true of the other lovely substances; but beauty alone has this privilege, and therefore it is most clearly seen and loveliest.

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Someone who is not newly initiated, or has been corrupted, does not quickly rise from this world to that other world and to beauty itself when he sees its namesake here, and so he does not revere it when he looks upon it, but gives himself up to pleasure and like a beast proceeds to lust and begetting; he makes license his companion and is not afraid or ashamed to pursue pleasure in violation of nature. But someone who is newly initiated, who beheld many of those substances, when he sees a godlike face or form which is a good image of beauty, shudders at first, and something of the old awe comes over him, then, as he gazes, he reveres the beautiful one as a god, and if he did not fear to be thought stark mad, he would offer sacrifice to his beloved as to an idol or a god. And as he looks upon him, a reaction from his shuddering comes over him, with sweat and unwonted heat; for as the effluence of beauty enters him through the eyes, he is warmed;

the effluence moistens the germ of the feathers, and as he grows warm, the parts from which the feathers grow, which were before hard and choked, and prevented the feathers from sprouting, become soft, and as the nourishment streams upon him, the quills of the feathers swell and begin to grow from the roots over all the form of the soul; for it was once all feathered.

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“Now in this process the whole soul throbs and palpitates, and as in those who are cutting teeth there is an irritation and discomfort in the gums, when the teeth begin to grow, just so the soul suffers when the growth of the feathers begins; it is feverish and is uncomfortable and itches when they begin to grow. Then when it gazes upon the beauty of the boy and receives the particles which flow thence to it (for which reason they are called yearning),3 it is moistened and warmed, ceases from its pain and is filled with joy;

but when it is alone and grows dry, the mouths of the passages in which the feathers begin to grow become dry and close up, shutting in the sprouting feathers, and the sprouts within, shut in with the yearning, throb like pulsing arteries, and each sprout pricks the passage in which it is, so that the whole soul, stung in every part, rages with pain; and then again, remembering the beautiful one, it rejoices. So, because of these two mingled sensations, it is greatly troubled by its strange condition; it is perplexed and maddened, and in its madness it cannot sleep at night or stay in any one place by day, but it is filled with longing and hastens wherever it hopes to see the beautiful one. And when it sees him and is bathed with the waters of yearning, the passages that were sealed are opened, the soul has respite from the stings and is eased of its pain, and this pleasure which it enjoys is the sweetest of pleasures at the time. Therefore the soul will not, if it can help it, be left alone by the beautiful one, but esteems him above all others, forgets for him mother and

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3 There is a play on words in the Greek here. The words respectively translated “flow” and “yearning” are “merē”

and “imeros”.

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brothers and all friends, neglects property and cares not for its loss, and despising all the customs and proprieties in which it formerly took pride, it is ready to be a slave and to sleep wherever it is allowed, as near as possible to the beloved; for it not only reveres him who possesses beauty, but finds in him the only healer of its greatest woes. b

“Now this condition, beautiful boy, about which I am speaking, is called Love by men, but when you hear what the gods call it, perhaps because of your youth you will laugh. But some of the Homeridae, I believe, repeat two verses on Love from the spurious poems of Homer, one of which is very outrageous and not perfectly metrical. They sing them as follows:

Mortals call him winged Love, but the immortals call him The winged One, because he must needs grow wings.

c You may believe this, or not; but the condition of lovers and the cause of it are just as I have said.

“Now he who is a follower of Zeus, when seized by love can bear a heavier burden of the winged god; but those who are servants of Ares and followed in his train, when they have been seized by Love and think they have been wronged in any way by the beloved, become murderous and are ready to sacrifice themselves and the beloved.

“And so it is with the follower of each of the other gods; he lives, so far as he is able, honoring and imitating that god, so long as he is uncorrupted, and is living his first life on earth, and in that way he behaves and conducts himself toward his beloved and toward all others. Now each one chooses his love from the ranks of the beautiful according to his character, and he fashions him and adorns him like a statue, as though he were his god, to honor and worship him. The followers of Zeus desire that the soul of him whom they love be like Zeus; so they seek for one of philosophical and lordly nature, and when they find him and love him, they do all they can to give him such a character. If they have not previously had experience, they learn then from all who can teach them anything; they seek after information themselves, and when they search eagerly within themselves to find the nature of their god, they are successful, because they have been compelled to keep their eyes fixed upon the god, and as they reach and grasp him by memory they are inspired and receive from him character and habits, so far as it is possible for a man to have part in God. Now they consider the beloved the cause of all this, so they love him more than before, and if they draw the waters of their inspiration from Zeus, like the bacchantes, they pour it out upon the beloved and make him, so far as possible, like their god.

“And those who followed after Hera seek a kingly nature, and when they have found such an one, they act in a corresponding manner toward him in all respects; and likewise the followers of Apollo, and of each of the gods, go out and seek for their beloved a youth whose nature accords with that of the god, and when they have gained his affection, by imitating the god themselves and by persuasion and education they lead the beloved to the conduct and nature of the god, so far as each of them can do so; they exhibit no jealousy or meanness toward the loved one, but endeavor by every means in their power to lead him to the likeness of the god whom they honor. Thus the desire of the true lovers, and the initiation into the mysteries of love, which they teach, if they accomplish what they desire in the way I describe, is beautiful and brings happiness from the inspired lover to the loved one, if he be captured; and the fair one who is captured is caught in the following manner:

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THE LOVERS INTERNAL CONFLICT AND THE VARIETIES OF LOVE-RELATIONSHIPS

“In the beginning of this tale I divided each soul into three parts, two of which had the form of horses, the third that of a charioteer. Let us retain this division. Now of the horses we say one is good and the other bad; but we did not define what the goodness of the one and the badness of the other was. That we must now do. The horse that stands at the right hand is upright and has clean limbs; he carries his neck high, has an aquiline nose, is white in color, and has dark eyes; he is a friend of honor joined with temperance and modesty, and a follower of true glory; he needs no whip, but is guided only by the word of command and by reason. The other, however, is crooked, heavy, badly put together, his neck is short and thick, his nose flat, his color dark, his eyes grey and bloodshot; he is the friend of insolence and boastfulness, is shaggy-eared and deaf, hardly obedient to whip and spurs. Now when the charioteer beholds the love-inspiring vision, and his whole soul is warmed by the sight, and is full of the tickling and prickings of yearning, the horse that is obedient to the charioteer, constrained then as always by modesty, controls himself and does not leap upon the beloved; but the other no longer heeds the pricks or the whip of the charioteer, but springs wildly forward, causing all possible trouble to his mate and to the charioteer, and forcing them to approach the beloved and propose the joys of love. At first, they pull back indignantly and will not be forced to do terrible and unlawful deeds;

but finally, since the trouble has no end, they go forward with him, yielding and agreeing to do his bidding. And they come to the beloved and behold his radiant face. And as the charioteer looks upon him, his memory is borne back to the true nature of beauty, and he sees it standing with modesty upon a pedestal of chastity, and when he sees this he is afraid and falls backward in reverence, and in falling he is forced to pull the reins so violently backward as to bring both horses upon their haunches, the one quite willing, since he does not oppose him, but the unruly beast very unwilling. And as they go away, one horse in his shame and wonder wets all the soul with sweat, but the other, as soon as he is recovered from the pain of the bit and the fail, before he has fairly taken breath, breaks forth into angry reproaches, bitterly reviling his mate and the charioteer for their cowardice and lack of manhood in deserting their post and breaking their agreement; and again, in spite of their unwillingness, he urges them forward and hardly yields to their prayer that he postpone the matter to another time. Then when the time comes which they have agreed upon, they pretend that they have forgotten it, but he reminds them;

struggling, and neighing, and pulling he forces them again with the same purpose to approach the beloved one, and when they are near him, he lowers his head, raises his tail, takes the bit in his teeth, and pulls shamelessly. The effect upon the charioteer is the same as before, but more pronounced; he falls back like a racer from the starting-rope, pulls the bit backward even more violently than before from the teeth of the unruly horse, covers his scurrilous tongue and jaws with blood, and forces his legs and haunches to the ground, causing him much pain. Now when the bad horse has gone through the same experience many times and has ceased from his unruliness, he is humbled and follows henceforth the wisdom of the charioteer, and when he sees the beautiful one, he is overwhelmed with fear; and so from that time on the soul of the lover follows the beloved in reverence and awe.

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“Now the beloved, since he receives all service from his lover, as if he were a god, and since the lover is not feigning, but is really in love, and since the beloved himself is by nature friendly to him who serves him, although he may at some earlier time have been prejudiced by his schoolfellows or others, who said that it was a disgrace to yield to a lover, and may for that reason have repulsed his lover, yet, as time goes on, his youth and destiny cause him accept his company. For it is the law of fate that bad can never be a friend bad and that good must always be friend to good. And when the lover is thus accepted, and the privilege of conversation and intimacy has been granted him, his good will, as it shows itself in close intimacy, astonishes the beloved, who discovers that the friendship of all his other friends and relatives is as nothing when compared with that of his inspired lover.

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“And as this intimacy continues and the lover comes near and touches the beloved in the gymnasia and in their general intercourse, then the fountain of that stream which Zeus, when he was in love with Ganymede, called “desire” flows copiously upon the lover; and some of it flows into him, and some, when he is filled, overflows outside; and just as the wind or an echo rebounds from smooth, hard surfaces and returns whence it came, so the stream of beauty passes back into the beautiful one through the eyes, the natural inlet to the soul, where it reanimates the passages of the feathers, waters them and makes the feathers begin to grow, filling the soul of the loved one with love. So he is in love, but he knows not with whom; he does not understand his own condition and cannot explain it; like one who has caught a disease of the eyes from another, he can give no reason for it; he sees himself in his lover as in a mirror, but is not conscious of the fact.

And in the lover's presence, like him he ceases from his pain, and in his absence, like him he is filled with yearning such as he inspires, and love's image, requited love, dwells within him; but he calls it, and believes it to be, not love, but friendship. Like the lover, though less strongly, he desires to see his friend, to touch him, kiss him, and lie down by him; and naturally these things are soon brought about.

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“Now as they lie together, the unruly horse of the lover has something to say to the charioteer, and demands a little enjoyment in return for his many troubles; and the unruly horse of the beloved says nothing, but teeming with passion and confused emotions he embraces and kisses his lover, caressing him as his best friend; and when they lie together, he would not refuse his lover any favor, if he asked it; but the other horse and the charioteer oppose all this with modesty and reason.

“Now, if the better elements of the mind, which lead to a well ordered life and to philosophy, prevail, they live a life of happiness and harmony here on earth, self

controlled and orderly, holding in subjugation that which causes badness in the soul and giving freedom to that which makes for virtue; and when this life is ended they are light and winged, for they have conquered in one of the three truly Olympic contests. Neither human wisdom nor divine inspiration can confer upon man any greater blessing than this.

“However, if they live a life less noble and without philosophy, but yet ruled by the love of honor, probably, when they have been drinking, or in some other moment of carelessness, the two unruly horses, taking the souls off their guard, will bring them together and seize upon and accomplish that which is by the many accounted blissful; and when this has once been done, they continue the practice, but infrequently, since what they are doing is not approved by the whole mind. So these two pass through life as friends, though not such friends as the others, both at the time of their love and

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afterwards, believing that they have exchanged the most binding pledges of love, and that they can never break them and fall into enmity. And at last, when they depart from the body, they are not winged, to be sure, but their wings have begun to grow, so that the madness of love brings them no small reward; for it is the law that those who have once begun their upward progress shall never again pass into darkness and the journey under the earth, but shall live a happy life in the light as they journey together, and because of their love shall be alike in their plumage when they receive their wings.

“These blessings, so great and so divine, the friendship of a lover will confer upon you, dear boy; but the affection of the non-lover, which is alloyed with mortal prudence and follows mortal and parsimonious rules of conduct, will beget in the beloved soul the narrowness which the common folk praise as virtue; it will cause the soul to be a

wanderer upon the earth for nine thousand years and a fool below the earth at last.”

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257 There, dear Love, you haeve my recantation, which I have offered and paid as

beautifully and as well as I could, especially in the poetical expressions which I was forced to employ on account of Phaedrus. Pardon, I pray, my former words and accept these words with favor; be kind and gracious to me; do not in anger take from me the art of love which thou didst give me, and deprive me not of sight, but grant unto me to be even more than now esteemed by the beautiful. And if in our former discourse Phaedrus and I said anything harsh against thee, blame Lysias, the father of that discourse, make him to cease from such speeches, and turn him, as his brother Polemarchus is turned, toward philosophy, that his lover Phaedrus may no longer hesitate, as he does now, between two ways, but may direct his life with all singleness of purpose toward love and philosophical discourses.”

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